Concoll()ia Theological Monthly APRIL • 1959 Aids to Bible Study The Septuagint - Its History By FREDERICK W. DANKER "GENTLEMEN, have you a Septuagint?" Ferdinand Hitzig, eminent Biblical critic and Hebraist, used to say to his class. "If not, sell all you have, and buy a Septuagint." Current Biblical studies reflect the accuracy of his judgment. This and the next installment are therefore dedicated to the task of helping the Septuagint come alive for Biblical students who may be neglecting its contributions to the total theological picture, for clergymen who have forgotten its interpretive possibilities, and for all who have just begun to see how new things can be brought out of old. THE LETTER OF ARISTEAS The Letter of Aristeas, written to one Philocrates, presents the oldest, as well as most romantic, account of the origin of the Septuagint.1 According to the letter, Aristeas is a person of con­ siderable station in the court of Ptolemy Philadelphus (285-247 B. C.). Ptolemy was sympathetic to the Jews. One day he asked his librarian Demetrius (in the presence of Aristeas, of course) about the progress of the royal library. Demetrius assured the king that more than 200,000 volumes had been catalogued and that he soon hoped to have a half million. He pointed out that there was a gap­ ing lacuna in the legal section and that a copy of the Jewish law would be a welcome addition. But since Hebrew letters were as difficult to read as hieroglyphics, a translation was a desideratum. 1 The letter is printed, together with a detailed introduction, in the Appendix to H. B. Swete's An Introduction to the Old Testament in Greek (Cambridge, 1914, and various editions). Paulus Wendland's edition in the Teubner series (Leipzig, 1900) provides Testimonia and detailed indexes. Henry G. Meecham's The Letter of Aristeas (Manchester, 1935) employs Swete's text. His copious annotations and study of the vocabulary and grammar are very helpful. The letter has frequently been translated. Among others see H. T. Andrews' trans· lation in R. H. Charles' Apocrypha and Pseudepigrapha of the Old Testament (Oxford, 1913), II, 83-122. 271 272 AIDS TO BIBLE STUDY The king determined to write at once to the high priest in Jeru­ salem. At this point Aristeas (after first buttering up the royal bodyguard) suggested that it might be in somewhat poor taste to approach the high priest on this matter when so many of his countrymen were slaves in Egypt. With a silent prayer that Ptol­ emy might see the light he waited for the king's reply. Ptolemy'S social consciousness cast the deciding vote, and at a considerable depletion of the royal treasury, plus a bonus to his bodyguard for seconding such a sensible proposal (the text is somewhat obscure at this point), he ordered the emancipation of more than 100,000 slaves. Demetrius suggested that the king write to the high priest and ask him to send six elders from each of the twelve tribes in Israel. In this way the translation would represent the consensus of all Israel and be completely authoritative. The king accompanied his request with lavish presents for the temple. The embassy arrived in due time, with Aristeas in convenient attendance. After a long discourse on Jewish diet the high priest Eleazar bade farewell to the 72 men he had selected for the task. On their arrival the king could scarcely wait to see the sacred books, and when they were opened he did obeisance about seven times. For a solid week the king wined and dined his guests and interlarded the festivities with a game of 72 questions for 7 nights running. At this point Aris­ teas is suddenly appalled by the fact that Philocrates' historical credulity may have been subjected to considerable strain by the unusual character of the narrative, and so he is quick to reassure his friend of his delicate concern for historical data, despite the fact that some of his readers may ungraciously question the veracity of these marvelous accounts. Having relieved himself of this touching testimony to his his­ torical sensitivity, Aristeas proceeds to recount how the king, duly impressed with the intellectual qualifications of the translators, but somewhat disillusioned about the intelligence of his own courtiers, after a three-day interval dispatched the translators to the island of Pharos. There he lodged them in a building where they might enjoy peace and quiet. They set to their translation task, and after repeated comparison of notes and collation of their various render­ ings, within 72 days they presented the king with a version which AIDS TO BIBLE STUDY 273 expressed their unanimous accord. Demetrius then summoned all the Jews to the island to hear the reading of the translation. The usual curse was pronounced on anyone who might display the temerity to tamper with the contents. The king in turn was im­ pressed with the version, and the elders were sent on their ways with a caliph's ransom. In a final stab at historical rectitude, Aris­ teas concludes: "And so, Philocrates, you have the account, exactly as I promised you. For it is my opinion that you enjoy such things as these much more than the books of the mythologists." With a promise of more of the same Aristeas takes leave of his trust· ing reader. Written about 125 B. C. the Letter of Aristeas is useful despite its patent inventions. For one thing, it helps us trace the name traditionally ascribed to our Greek translation of the Old Testa­ ment. Just how the change from 72 to 70 came about is shrouded in mystery, but the Latin term, strictly speaking, is not accurate. Secondly, the letter advances no claims of inspiration for the ver­ sion. As a corrective therefore of later romantic embellishments the letter is invaluable. Philo, for example, asserts that a com­ parison of the Greek version with the original will show that the former is of divine origin.2 Justin Martyr (ApoZogy, 31) does not augment particular confidence in his knowledge of Septuagintal origins by having Ptolemy send to King Herod for the translators. Irenaeus (Eus. H. E. V 8) says Ptolemy had the men isolated and each translated the whole, and when they came together all were in agreement. Evidently the venerable father also anticipated reader resistance and hastens to add that this should not be considered surprising, seeing that God inspired Ezra to rewrite the Scriptures after they had been lost during the Babylonian Captivity. Epipha­ nius, whose hobby was the collection of ancient heresies and sundry other ecclesiastical gossip, blandly assures us that the interpreters were shut up two by two and labored under lock and key. In the evening they were taken in 36 different boats to dine with Ptolemy. 2 In his version of the translation undertaking he writes: Kcdlc(1(EQ feV­ {}OU<1LOOV'tE; nQoE<p~'tEUOV oi'nt unO. U?:AOL, n1. Il' o.i'rta navn; QVOfAo<X't<X ?t<xt Q~fAoo.'t<X wanEQ uno~oAEco; E?taa'tOL; a.oQa'tco~ EV1']JGOi3V'to~. n ••• they became, as it were, possessed and, under inspiration, wrote, not each several scribe something different, but the same word for word, as though dictated to each by an invisible prompter." De vita Mosis, II, 7 (140) Loeb ed. The entire account is worth reading for purposes of comparison. 274 AIDS TO BIBLE STUDY They slept in 36 different bedrooms. But when the 36 copies of each book of the Bible were examined, behold, they agreed per­ fectly. Even the lacunae and additions to the LXX are marvelously explained.3 Finally, the Letter of Aristeas corrects any notion that in the third century B. C. or later a monumental concerted effort was put forth to produce a Greek version of the whole Old Testament. The letter specifically mentions the Law. A warning is in order, then, not to speak too glibly about the Septuagint. THE SEPTUAGINT AND OTHER GREEK VERSIONS From the Prolog to Ecclesiasticus we can safely gather that a Greek version now termed the Septuagint was substantially com­ plete by the end of the second century B. C. Scholars are generally agreed that the Pentateuch was completed in the first half of the third century B. c.; the "prophets," including the Latter and the Pormer Prophets, c. 200 B. c.; the Hagiographa, near the turn of the Christian era.4 At first the Septuagint was designed to aid the Jews in the Dis­ persion. Later on, when the Christians adopted the translation and used it with an apparent disregard for verbal correspondence with the Hebrew text, so that the variations in the text were in direct proportion to the number of copies in circulation, the Jews took measures to correct the Greek tradition and bring it more in line with their own established canon of the Scriptures. The first of these "private" attempts was made by Aquila. Thanks to a Cairo Genizah, or rubbish room, we now can tell how Aquila approached Gen. 1 : 1-5 : 2; III Kingd. 21 (MT [Masoretic text] 20): 9-17; IV Kingd. 23: 12-27; and some of the psalms.5 According to Jerome (commentary on Is. 7: 14), Aquila was the student of Aqiba. This Aqiba was vitally concerned about the minutiae of the Hebrew text and was able to transform the smallest prepositions into mountainous theological propositions. To aid in 3 Migne, PG, 43, coIs.249-255. 4 Cf. Bleddyn J. Roberts, The Old Testament Text and Versions (Cardiff, 1951), p.116.